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INTRODUCTION
CIN
gly, knowingly or otherwise-pp. 173–175. (ix) Allegations against anekantavāda?-p. 175. (x) Inter-relations between naya, saptabhängi and aneka
ntavādas--pp. 175-176.
Further, in “Notes" I have explained the Jaina theory of anekāntavāda in connection with the following:
(i) Contradiction and other faults attributed to anekān
tavada (pp. 258-260). (ii) Predicability of being and non-being (pp. 260, 272,
273 & 280). (iii) Relation between dharma and dharmin (pp. 260-261
and 276-277). (iv) The oriental and occidental views about Permanence
and Change (pp. 264–266, 268). () Universals and Particulars (p. 269). (vi) Afirmation and Negation (p. 231 ). (vii) Substance and Modifications (pp. 291-292).
So I shall commence this subject by saying a few words about the origin of anekāntavāda.
1 Ses “Notes" (pp. 257-258).
In Majjhimanikāya (s. 99) Buddha says that he is vibhajyavädin and not ekārbavādin. 2 Seo "Notes" (pp. 258-260). 3 The following verse of Tattvārthaílokavārtika shows the distinction between naya and syddvāda:
"सामान्यादेशतस्तावदेक एव नयः स्थितः।
Ra ntain: 11 -33 11" In "Notes" (p. 297) to SM this is translated: "In its most general form, 74 is but one, and it consists of the presentation of a partiouJar truth-which is part of the comprehensive truth which is expregged
in IT." 4 Georg Wilhelm Friedrich Hegel (1770A.D.-1831 A.D.) "declares that
contradiction is the root of all life and movement, that everything is contradiction, that the principle of contradiction rules the world."
-A History of Philosophy (p. 465) In The Quest of Ideal (p. 21) E. Holmos observes :"Let us take the antithesis of the swift and the slow. It would be nonsense to say that every movement is either swift or slow. It would be nearer the truth to say that every movement is both Swift and slow, swift by comparison with what is slewer than itself; slow by comparison with what is swifter than itselt,"
